Believing in the Justice of Allah

It is through the wisdom and intelligence with which we have been endowed by Allah that we differentiate between a good and a bad thing and we understand that oppression is a bad thing and justice is a good thing.

It is our belief that Allah does not do any harm to us nor does He oppress us.

The Causes of Injustice

(i) Ignorance: Sometimes ignorance becomes the cause of oppression as for example man does not know that there is no difference between a white race and the Negroes and hence a white man under his feeling of superiority oppresses the people belonging to the black race. Thus by his ignorance and defective thinking a man starts doing things which result in oppression and persecution. But how the Almighty Allah Who is above all defects such as ignorance and Whose Knowledge is infinite, can do an act of oppression!

(ii) Fear: Sometimes it is fear which is the cause of oppression as for example one strong power is scared of another strong power which is its enemy and knowing that if it does attack the other power, the same would attack it and therefore in order to forestall this possible danger it commits oppression by making an attack on the other power. Similarly a despotic ruler in order to be in a formidable position persecutes the people who want freedom from his oppression. But the Almighty Allah has no one as His rival so as to indulge in an act of oppression'

(iii) Wants: Sometimes the cause of oppression is based on one's sense of deprivation and thus from the psychological point of view one is obliged to an act of oppression for fulfilling his wants.

(iv) Meanness: Sometimes it is the inner meanness that some people oppress others or when they see the deprived and oppressed people, they derive pleasure in seeing them so.

After knowing the various causes of oppression you can decide as to which one of these can be attributed to Allah? In this context, the Holy Qur'an says:

Allah does not wish injustice for any of His creatures. (Surah Ale Imran, 3:108)

How could it be that Allah Who commands us for doing justice can Himself be an oppressor? The Holy Qur'an says:

Allah commands people to maintain justice, kindness, and proper relations with their relatives. (Surah an-Nahl, 16:90)

How is it possible that Allah Who commands man who is weak and who leads his life under the dictates of his unruly passions, not to become the cause of injustices if he receives injustice at the hands of his nation, may Himself Who possesses unlimited power and Who is not under the domination of any instinct, perpetrate injustice?

The Attributes of Allah

The acquiring of knowledge about the Attributes of Allah is closely related to our knowledge of recognition of Allah. As for example just as we trace the writer from his writing as well as from his style of writing and identify him by particular words and phrases which he uses as his style and which indicate his mental attitude also, in the same way every creation performs the following two main functions.

(i) Identifying its creator

(ii) Projecting the attributes of its creator and explaining the objective of its creation.

Justice—One of the Principles of Religion

When Almighty Allah possesses innumerable attributes, e.g. Wisdom, Knowledge and Power of creation why is it said that justice is one of the principles of religion? Why is it not said that first the Belief in monotheism and then existence, or first the Belief in monotheism and then Knowledge? But on the contrary it is said first the belief in monotheism and then justice!

The answer to this question is as follows:

A small section of the Muslims known as Ash'ari sect do not consider that Allah is Just. They think that whatever Allah has done is correct no matter it may be wrong or cruel. Further, the Ash'arite say that if Allah sends Imam Ali to Hell and his assassin the accursed Ibn Muljam to Paradise, nothing can stop Him, He can do so. But we do not accept this logic as we consider Allah's Justice as one of the cardinal principles of our faith and according to Qur'anic reasoning and our own commonsense we say that all the acts of Allah are based on Justice and Wisdom and that Allah does not commit any act of cruelty or does anything wrong.

Moreover the belief that Allah is Just plays the following important role in building man's personality:

Advantages of Believing in the Justice of Allah

Self-restraint: From the point of view of self-control and abstaining from sins especially when man knows that his words and deeds are in the knowledge of Allah and not even a fraction of his deed however small it may be ignored from being taken into account, and that he will be paid back for his noble and evil deeds, he will then not consider himself independent in this world (Many Qur'anic verses can be cited in this behalf).

Cheerful Outlook: Anyone who has belief in the Justice of Allah in all worldly affairs possesses a cheerful outlook of life and as such when he considers Allah to be Just he has cogent reason and a satisfactory answer of the unpleasant things. He accepts the unpleasant things without hesitation. Such a person never suffers from disappointments and despair.

Justice Plays its Role in Individual and Collective Life: The faith in the Justice of Allah helps to lay the foundation of justice in individual and collective life. Such a person prepares himself to accept justice in his personal and social life.

The Meaning of Justice

In the discussions on justice the basic problem is to give satisfactory answer to its criticism. We would present some explanation in the light of Qur'anic verses and the traditions.

(i) The first point is that Allah is Just and Allah never deprives anyone of his rights and according to the rationality of the laws, Allah bestows His Kindness on all His creatures and never does Allah oppress anybody.

Now we can see whether there exists somebody's right on Allah or whether there is any right of the creatures from the very beginnings so that cruelty has arisen out of the suppression of this right? Were we present beforehand or did we have something beforehand which has been taken away from us? True, there is some differentiation between the creatures. Some are minerals, some are plants, some are animals and some are human beings, but none of these creatures possessed any existence or right before its birth and which is supposed to have been usurped.

Take for example a big carpet which we cut into small pieces. It will then be said that this carpet which originally was big has lost its originality of being big by having been cut into pieces. But in the case of a carpet which was already made small it cannot be complained as to why it has been made small because before that it had no existence at all and when it was brought into existence it was made small already. Thus this small carpet from the beginning had no quality of being big so that it was deprived of something which it possessed.

Allah, the All-Wise, has created all his creatures with difference when none of them had existed beforehand or had any claim or right. Allah established a system of life—cycle with cause and effect and set a particular line of action for every creature. He never makes any discrimination between His two creatures or two nations in as far as His expectations from them are concerned in regard to their obligations and responsibilities. Similarly His reward or punishment is also based on justice for all. He has taken into consideration the respective capabilities and capacities of each creature in His commands and accordingly He has fixed proportionate punishment for each so that there is no partiality or injustice done to anyone of his creatures.

Again take an example of a factory which manufactures spare parts of small machine and tires of big motor cars also. Would you brand the factory owner tyrant because he manufactures small parts and big tires? Or can the small machine parts themselves complain of the differentiation? The answer to this is certainly in negative. It is so because in this Machine Age we need machine parts as well as tires. But there was a time when none of them existed before and the factory owner made them or brought them into existence according to the need of the time for two different functions. Here the kind of cruelty exists only when the machine parts would bear the burden of tires. Now that when each one of them were brought into existence for its specific purpose and functions and no extra burden was put on it beyond its capacity the question of cruelty does not arise at all.

At this stage when the meaning of justice and cruelty has been abundantly clarified it is necessary to ponder over the following important point:

At every place and every occasion the concept of justice is not equality. For example, if a teacher without taking into consideration the abilities and the hard work of each student, gives equal marks to all of them, he actually commits cruelty. Similarly if a physician gives the same medicine to all of his patients without considering the nature of their diseases and conditions he does the same cruelty. In both these examples the demand of justice is that the teacher and the physician should treat his pupils and the patients differently according to their merits and ailments respectively. It should not admit any consideration, recommendation, favourtism etc, but this different attitude of treatment in different cases is according to the demand of the occasion. It does not come under the definition of cruelty.

(ii) The second point is that the objections to the Justice of Allah are only motivated by hasty decisions. Some of the examples are given below:

Suppose an Islamic Government out of necessity and in consideration of public welfare takes a decision to build a fortyfive kilometer long road as every road has its utility for providing a means of communication for the smooth flow of traffic and for the convenience of pedestrians, but by laying down each and every road people have to undergo some sort of hardship until the time compensation for the demolition of houses and the construction of new houses at alternate places is effected. Thus for the sake of avoiding hardship of a handful of people the overall interest of the people and the programme for the public welfare cannot be ignored. In Islam despite the importance of individual rights and ownership of the people the overall rights of the society have been greatly emphasized.

The Commander of the Faithful, Imam Ali said to Malik Ashtar. "Call those people who have hoarded the things of public utility and remind them of doing good and abstaining from evil and if they still do not pay heed to your advice, bring them to task". He further said: "Hoarding is useful to a hoarder only, but it is harmful to the good of the society".

At yet another place, the Holy Imam said: "In the matter of administration your attention should be towards the comforts and benefit of the common people irrespective of the annoyance and displeasure of a selected few". (See: Letter—53, Peak of Eloquence, ISP, 1985)

An Incident: A man had a pet dog. He went out to fetch something from the bazaar leaving his infant child in the care of his dog. When he returned to his house his dog welcomed him outside the house with blood-stained mouth. He thought for a moment that the dog had devoured his child and under the heat of passion he fired his gun and killed the dog there and then and went inside hurriedly. There he found his child hale and hearty. In fact a wolf used to visit the town and since the door of his house was wide open it went inside and wanted to devour the child. The dog jumped upon the wolf and in a grim battle he overpowered it and tore it into pieces and thereby saved the child from the wolf's clutches. But the man in his extreme haste fired at his faithful dog which had saved the life of his child.

The man repented of his action and came to rescue his dog but it had already died. The man said that he looked into the eyes of his dog which were lamenting over his wisdom and saying: "O man! How hasty you happen to be? You make a hasty decision. You should have first entered the house and seen for yourself the true situation. Why have you killed me? ' After this tragic event the man wrote an article captioned "O man! How hasty you are in taking a decision!"

There may be some people who may have prayed for something and it was not granted, but afterwards they thought that it was better that their prayers were not granted.

The Dangers of Hasty Decision

The Holy Qur'an warns man against taking a hasty decision as often man's action is based on baseless thoughts and speculations. There are many things which appear to be harmful but actually they are of benefit to man and similarly many things appear to be very good but actually they are harmful to man.

As for example the Holy Qur'an says about Jihad that man apparently considers it to be not good but actually it brings good to him.

Fighting is made obligatory on you but you dislike it. You may dislike a thing yet it may be good for you; or a thing may haply please you but may be bad for you. Only Allah has knowledge, and you do not know. (Surah al-Baqarah, 2:216)

Fighting for the sake of Allah perfects man's abilities and brightens his capabilities. Those who put on airs and those who are men of action are distinguished in the battlefield. Fighting unites the scattered forces which are dedicated to the common cause and confers upon man honour and dignity. Basically fighting is the purpose of life for the people who have been oppressed and tyrannized.

The Holy Qur'an says:

It may be that you dislike a thing though Allah has placed abundant good in it. (Surah an-Nisa, 4:19)

If we look into the meaning of the word "husban" and collect its derivatives we learn that the Holy Qur'an warns that we should not think such and such thing, guess such and such thing, and conjure such and such thing. It tells us about things which contradict the decisions cursorily and hastily taken.

We read in the Holy Qur'an about the angels that, as they did not possess thorough knowledge about man, they pleaded to Allah that as they already worshipped Allah why He was creating man. But since Allah had willed to appoint His vicegerant on earth he bestowed upon man knowledge and brought out a stunning spectacle and established that their (the angels) decision about man was a hasty one.

In short, if we doubt about the Justice of Allah and say that if Allah is Just why and how such and such thing happened, then we should keep in mind that our speculations and decisions are mostly false and wrong because in most of the cases the causes and the effects of problems remain hidden from us as our knowledge and experience are very limited. It is for over several centuries that we have been considering the existence of forests as useless, but with the passage of time we have now realized that we obtain a number of useful things from these very forests.

Had not the people been saying for a long time that the glands in our body are quite useless? But now they say that these glands produce in the blood useful cells technically called phagocytes which devour the invading microbes in our body.

For years people thought that vermiform appendix, the blind pouch at the junction of the small and the large intestine was a useless thing but nowadays it is claimed that this appendix plays an important role in the prevention of cancer.

If we are reading a book which deals with highly important subjects and we come across a difficult word whose meaning is not known to us, we should not arrive at a hasty decision about the book and should not blame its author, but on the contrary we should review our understanding of the meaning of that word.

Now that we have comprehended the true meaning of justice and that our criticism of it is based on our superficial and hasty decision, we deal with the third point, that is, why we should try to know the causes of our troubles.

(iii) The third point is that while counting our troubles we altogether ignore our own doings and blame Allah for all that. We complain to Allah and say, "O Allah! if you are Just why am I faced with these troubles?" Obviously many of the troubles and hardships are due to our own faults as for example if we do not take care of our health by hygienic methods we are sure to fall sick. Similarly according to the principle of doing good and preventing others from doing evil and if we do not prevent the evils the evil doers will overpower us and in that case our supplications, implorations and invocations would be of no use. On this subject too we take the guideline from the following verses of the Holy Qur'an:

Whatever misfortune befalls you is a consequence of your own deeds. (Surah ash-Shura, 42:30)

When We let the people taste mercy, they rejoice in it, but when some misfortune befalls them because of their own doings they at once become desperate. (Surah Rum, 30:36)

As for man, whenever his Lord tests him by bestowing favour on him and blesses him, he says, 'My Lord is kind to me'. But when He tests him by stinting his means of living, he says my Lord has disgraced me. (Surah al-Fajr, 89:15—16)

As a matter of fact we should try to find out the cause and reason of our misfortunes and afflictions within ourselves and in the latter part of the preceding verse as we read, "Since wealth does not necessarily guarantee everlasting happiness then why do you not honour the orphans, or urge one another to feed the destitute?" Thus your carelessness resulted in the wrath of Allah. This verse too tells us about our deeds being the cause of our misfortune and deprivation of Allah's Mercy. The Holy Qur'an says:

Eat of the lawful and good things which Allah has provided for you and give thanks for His favours if it is He Whom you worship (Surah an-Nahl, 16:114)

In this verse Allah tells of a place where Allah's blessings and bounties were in abundance but its inhabitants became ungrateful to Allah and thus became guilty of infidelity. And Allah plunged them into hunger, poverty and terrible fear. This verse also establishes that ungratefulness to Allah becomes the cause of afflictions.

We have already mentioned before that the misdeed of the people is the cause of their troubles and afflictions and consequently Allah's wrath befalls them. Here the following two questions arise.

(i) We see that those who indulge in all sorts of misdeeds, cruelties and oppression are leading a very prosperous life! Why is it so?

(ii) We say that it is due to our misdeeds that misfortune and afflictions befall us but those people whose misdeeds are even worse than ours are not subjected to any afflictions! Why is it so?

In the eyes of Allah, all the people are not accounted for in the same way, because:

(i) Allah punishes some people or a nation at once.

(ii) Allah gives a time to some people or a nation.

(iii) Allah does not punish a certain group of people or a nation at all and despite their misdeeds they lead a comfortable life until the Doomsday as according to the Divine Outlook on the Universe and life this world is not separated from the Hereafter.

It is possible that a teacher may be having different standards of reprimanding his pupils. He may punish some at once as a result of his anger, but he may leave some alone for a certain period of time; and against some who are the worst he may take no action at all, and leave them to themselves until the end of the session for the purpose of awarding the marks. This sort of categorization is based on wisdom endowed by Allah because all the guilty ones are not equally responsible nor the nature of their deeds and mentality is similar so that we may deal with them equally from the point of view of punishment. Sometimes the teacher reacts violently on the negligence of one of his best pupils because he did not expect such negligence from his best pupil while in the case of his unworthy pupils he does not crack down on them severely.

We read in the Holy Qur'an that Allah on certain occasions reprimanded his Prophets and Messengers for their actions though these were not under the commitment of sins because He would not have expected of so august a personage an unexpected action, but we read about the common people differently. The Holy Qur'an says:

We destroyed the inhabitants of certain towns only when they transgressed and did not repent before our deadline. (Surah al-Kahf, 18 59)

It is explained that Allah does not hasten the punishment for those who commit the sins by putting them into misfortune but from the side of Allah there remains a deadline within which they can repent of their misdeeds. The Holy Qur'an says:

They want you to bring upon them their punishment without delay. Allah never disregards His promise. One day for Allah is equal to a thousand years for you. To how many unjust towns have we given respite and then seized with torment. (Surah al-Hajj, 22:48)

I granted temporary respite to the unbelievers (so that they would repent, but they did not). At last I seized them with a terrible retribution. (Surah ar-Ra'd, 13:32)

However, Allah gives the following reasons for His giving respite to the unbelievers:

The unbelievers must not think that our respite is for their good. We only give them time to let them indulge in their sins, and suffer an ignominious doom. For them there will be a humiliating torment. (Surah Ale Imran, 3 :178)

After the martyrdom of the Chief of the Martyrs, Imam Husayn, when the accursed Yazid thought himself victorious and successful, the revered sister of the Holy Imam, Lady Zaynab recited this very verse of the Holy Qur'an and pointed out to him that his seeming victory, freedom, comfort and power were only increasing the burden of his sins so that these should become the source of terrible torment for him as the Holy Qur'an says that Allah provides the people greater comfort so that they should become used to it and then He strikes them suddenly with a painful torment. The Holy Qur'an says.

When they neglected what we exhorted them, We opened to them the gates to all the worldly gains so much so that they became immensely rejoiced with that and then we caught them suddenly and they became utterly surprised and dejected. (Surah al-An'am, 6:44—45)

Such sort of people are like those who climb a tree higher and higher and think that they are getting more successful but when they fall down from it they realize that their going up was the beginning of their torment. Thus Allah treats some people in the similar way save those who have the capability of reforming themselves. The Holy Qur'an says:

Evil has spread over the land and the sea because of corruption and hence, Allah will cause some people to suffer so that perhaps they will return to Him. (Surah ar-Rum, 30:41)

In answer to the question as to why people are in comfort despite their flouting the Divine commands and why some receive punishment on that account, the above-mentioned verses from the Holy Qur'an will suffice.

In this context we would take the opportunity of referring to some ahadith (traditions) which warn the people to fear Allah if despite their sins they have not been faced with Allah's wrath so that the matter may not go too far away and they may lose a golden chance of retrieving and the punishment is meted out to them in the Hereafter by their being thrown into the Fire of Hell. It is like that sometime a patient reaches such a stage of his disease that the physician gives up his efforts by losing all hopes and he then issues no instructions to the patient and allows him to eat whatever he likes whether it is harmful to him or not. Thus there are people who have committed many sins and to whom Allah says in the Holy Qur'an:

Act as you wish; Allah is Well Aware of whatever you do. (Surah Ha Mim as-Sajdah, 41:40)

The Holy Prophet also when became disappointed with the people used to say:

My people, do as you wish and I will do what I believe. (Surah Hud, 11:93)

From the supplications of the Holy Imams we often read the following words. "O Allah! Do not leave me on my own".

In short Allah's wrath befalls the transgressors whom worldly comfort and pleasure prevented from getting warned and the punishment of the Doomsday awaits them eagerly.

(iv) The fourth point is that sometimes man despite the fact that he had not committed any sin or fault becomes afflicted with troubles. What is the analytical approach of the Holy Qur'an about the Justice of Allah?

Explanation: Allah's putting people on trial has been mentioned about twenty times in the Holy Qur'an. Thus one of the methods of Allah putting man on trial and hardships have been described above are just the means of that trial. Similarly, happiness and pleasure are also one of the means of trial. The Holy Qur'an says:

We shall test you through fear, hunger, loss of life, property and crops. Muhammad, give glad tidings to the people who have patience. (Surah al-Baqarah, 2:155—156)

Here the following points should be given due consideration:

(i) Does Allah not know the type and kind of man that He puts him on trial?

(ii) What is the means of trial?

(iii) People's reaction to unpleasant incidents!

(iv) Method of overcoming the difficulties.

The First Question: Obviously our trial is not for the purpose of His knowing our state of mind, mentality and reactive tendency because Allah already knows all this. He knows how we think and how we react but the purpose of the trial is to make us react by counteraction so that according to our deeds the question of recompense with reward or punishment is determined, because Allah never rewards or punishes a person on the basis of His Knowledge about his being good or bad, but He bases His decision on the deeds performed by that person.

The Second question: We said earlier that pleasant and unpleasant happenings are the source of man's trial. The Holy Qur'an says:

We test you with both misfortune and blessings. (Surah Anbiya, 21:35)

You (believers) will certainly be tested by the loss of your property and lives. (Surah Ale Imran, 3:186)

The Third Question: A friend of ours says that the people who face ordeals and misfortune can be divided into the following four groups:

1. Those when confronted with unpleasant incidents start complaining and finds fault with Allah's Justice, His Grace, Wisdom and His method of working things in this Universe. The Holy Qur'an tells of such a group of people as follows: When misfortune befalls him, he is perturbed. (Surah al-Ma'arij, 70:20) It means that when misfortune befalls such people they start grumbling and crying.

2. Those who bear hardship with patience and forbearance and they only declare: We are the servants of Allah and to Him we shall return. (Surah al-Baqarah, 2:l56)

3. Those who exceed the second group in this respect as these people not only remain patient and steadfast but they also thank Allah about what befalls them . We recite in Ziyarat 'ashura as follows: "O Allah! I thank you in the same way as the companions of the Holy Imam Husayn had done".

Indeed, there are people whose main ambition is to bear hardships and martyrdom in the path of Allah and when they achieve their goal, they offer their sincere gratitude to Allah.

4. Those who are on a still higher plane than those of the third group and who not only do not complain or show patience and steadfastness but they also yearn for bearing hardships and misfortune.

We read in the Holy Qur'an that when the companions of the Holy Prophet asked him to provide them with means and materials (horses, swords etc.) for Jihad and the Holy Prophet said that he had no such means available with him, they returned crying that they had not been able to lay their lives for the cause of Islam. The Holy Qur'an says.

Those who come to you (Muhammad) asking to be taken to the battle, but you cannot find the necessary means for them, are exempt from the duty of fighting for the cause of Allah and they go away in tears grieving that they are not being able to keep the cause of Allah. (Surah al-Tawbah, 9:92)

People generally react to unexpected incidents very violently. If you hand over a peeled onion to a child, he shouts as soon as he puts it in his mouth and throws it away because he feels uneasiness in his eyes, but the father of the child goes out in the market and buys the onions for the kitchen use. The hardships in life are like that. One runs away from them while the other welcomes them.